Size doesn’t matter TB Shavuot 15

When the Temple stood in Jerusalem we had the power to enlarge the Courtyard of the Priests (the ‘azarah-עֲזָרָה). Today’s daf TB Shavuot 15 discusses in detail the procedure of sanctifying the extension. In the procession delineating the new boundary was two thanks-offerings (todot-תּוֹדוֹת). 40 loaves of bread, 30 of which were  matzah and 10 were hametz, leavened, accompanied each  todah sacrifice. What was carried the animal or the bread? And if it was the bread, was it the matzah or the hametz? The Gemara answers these questions.

“And with regard to the two thanks-offerings that are mentioned here, the reference is to their loaves, but not to their flesh. An animal thanks-offering is accompanied by forty loaves of bread that are brought as a meal-offering. Ten loaves are leavened, and the remainder is comprised of ten each of three types of unleavened bread. The Gemara asks: From where are these matters derived? Rav Ḥisda said: As the verse states with regard to the consecration of the wall of Jerusalem in the days of Ezra: “And I placed two large thanks-offerings, and we went in procession to the right upon the wall” (Nehemiah 12:31).

“The Gemara clarifies the meaning of this verse: What is meant by “large”? If we say that the animals of the thanks-offering were literally from a large species, i.e., oxen, rather than from a small species, i.e., sheep, let the verse state that they were oxen. Rather, let us say that he took animals from among the largest and the finest quality of their species.

“The Gemara challenges this: Is the size of the offering of any importance before Heaven? But isn’t it taught in a mishna (Menaḥot 110a): It is stated with regard to an animal burnt-offering: “A fire offering, a pleasing aroma” (Leviticus 1:9), and it is also stated with regard to a bird burnt-offering: “A fire offering, a pleasing aroma” (Leviticus 1:17), and it is also stated with regard to a meal-offering: “A fire offering, a pleasing aroma” (Leviticus 2:2). The same term is used in all three cases even though the three offerings are of different value. This teaches that one who brings a substantial sacrifice and one who brings a modest sacrifice have equal merit, and both offerings are accepted as having a pleasing aroma, provided that one directs his heart to his Father in Heaven.

“Rather, let us say that “large thanks-offerings” means the larger element in the thanks-offering loaves. And what is that? The leavened loaves, as we learned in a mishna (Menaḥot 76b): The meal part of the thanks-offering came from five Jerusalem se’a of flour, which are equivalent to six wilderness se’a. The se’a referred to in the Bible when the Jewish people were in the wilderness is smaller than the se’a used later in Jerusalem. This is equivalent to two ephahs, each ephah being three wilderness se’a. These two ephahs are twenty measures of a tenth of an ephah. Ten of these tenths were used to make leavened loaves and ten of these tenths were used to make unleavened loaves. And the unleavened loaves were of three types: Loaves of matza, wafers, and measures of flour mixed with water and oil. Accordingly, the leavened loaves were three times the size of the unleavened ones, and it was the leavened loaves that were used to consecrate additions to the city.” (Sefaria.org translation)

By reason of deduction the loaves of bread had to be shlepped in this parade and not animal sacrifices. The leavened loaves of bread were carried because they were larger in size than the matzah loaves.

I think a key lesson from this daf is the importance of a person’s kavanah. Kavanah refers to the intention, concentration, and sincerity a person brings to a mitzvah. It emphasizes the importance of focusing the mind and heart during rituals to ensure they are not performed mechanically but with genuine purpose and connection. The Gemara is teaching us what makes an acceptable sacrifice is not the size or the cost of the sacrifice, but rather the person’s kavanah. “one who brings a substantial sacrifice and one who brings a modest sacrifice have equal merit, and both offerings are accepted as having a pleasing aroma, provided that one directs his heart to his Father in Heaven.” (Sefaria.org translation)

The same is true for the observance of all mitzvot. We need to be mindful that our prayers and all other commandments don’t devolve into mechanical performance.